Human Values in Bhasa

How appropriate and timely it is to remind ourselves of 'human values' at a time of decadence, when all social norms, political ideologies and professional ethics are thrown to wind; when corrupt persons plunge the nation into the darkness of disgrace by their nefarious activities. It is highly unfortunate that the country which was peerless in its pursuit of moral values should have its prestige staked by an increasing number of चारित्रहीनपुरुष s, while as Bhasa claims, a single immoral person is sufficient to cause a conflagration which can devastate a thriving forest.

Bhasa, (also known as Bhasamuni), a celebrated poet-dramatist, has been praised in unequivocal terms by such poets as Kalidasa. He is an example of the exemplary virtue of humility; his name never occurs in any of his thirteen plays.

After a careful study of Bhasa's works, one finds an undercurrent of a synthesised philosophy of life running behind a variety of expressions, episodes, the depiction of life-like characters, picturesque descriptions, enchanting dialogues and appropriate usage of charming alankaras. That the rich values of love, compassion, selflessness, balance of mind, contentment, truthfulness, dedication and conviction were so dear to Bhasa is discernible in his very approach and attitude towards the epics.

Bhasa attempts at seeing the good in all! He cannot tolerate the blame of Kaikeyi for the exile of Rama; he does not approve of branding Duryodhana as selfish and greedy; he is all praise for Karna's loyalty, charitability and heroism; he is unable to paint Shalya in the bad colours of a heartless schemer. This does not mean he approved of crime and bad actions. But he is a "GuNaikagraahi". Thus, several bad characters of the epics emerge flawless and pure by the magical touch of his poetic wand. Prof. G K Bhat (p 91 Sanskrit Drama) befittingly points out - "Bhasa also displays an uncommon insight into the mind of his characters and unravels nobility and deep humility in the hearts of the traditional villains like Kaikeyi, Vali, Kamsa, Duryodhana and Karna. It is Bhasa alone who has revealed the good, the human in souls of legendary characters whom tradition has dubbed as wicked and villainous."

Human values are the finer elements in a man that save him from falling into the category of beasts. They elevate him and make him realise his own positive potential. In simple words, they teach him to live and let live. It is nothing but a thorough understanding of oneself in relation to the cosmic system; a definitive upward growth of the personality through dharma and karma, presented in a beautiful manner in Bhasa's works.

In the प्रतिमा नाटक (pratima nataka) , Kaikeyi is an epitome of maternal affection. By sending Rama on exile (being aware of the curse on Dasaratha that he must die on account of पुत्रशोका (putrashoka) ) she brings widowhood on herself. Instead of स्वार्थ (swartha - selfishness) this is one of the brightest instances of त्यागा (tyaaga - sacrifice) , a much honoured human value.

Similarly Duryodhana becomes virtuous desciple of Drona when he declares as given , half the kingdom to Pandavas as a 'DakshiNa' promised to the preceptor at the end of a याग ! 

Thus does Bhasa satisfy his yearning for peace by avoiding the gory Mahabharata war.

After much coaxing and promptings from Bheeshma, Drona asks Duryodhana to give half the kingdom to Pandavas. In this irksome situation, Duryodhana consults Shakuni and Karna. Though Shakuni remains his usual wicked self, it is significant to mark what Karna says:

"I shall not forbid you from treading the path of brotherhood trodden by Rama and his brothers. It is up to you to decide. But I'm there by your side in the event of a battle." - a true friend indeed.

In 'KarNabharam', Karna is there on the sixteenth day of the Mahabharata war, with the onerous responsibility of saving his master's side from a total destruction. He is accompanied by a very kind-hearted and understanding character, Shalya. When shalya warns against giving away the 'kavacha' and 'kuNdals' to Indra who came in the guise of a brahmin, KarNa says

"Knowledge fades as time passes; trees deep-rooted do fall; water in the reservoir gets dried; what is offered (as offering at the sacrifice) and given (to the solicitors) remains ever."

Bhasa's attitude towards life is uniform and pointed. His entire outlook of life is embedded in the words धर्मं (dharma) and  कर्म (karma). This is very well reflected in the words of karna

"The wealth of a king is as fickle as the serpent's tongue. But those kings, who rule with the sole purpose of protecting the people, survive even after their demise by means of their virtues. Therefore , man must strive to adhere to धर्मं" 

हुतं च दत्तं च ......, सत्ये तिष्ठन्ति तिष्ठति !! all these point to one thing - सत्कर्म (satkarma) - just and right action alone remains, while all the rest is prone to destruction.

In मध्यमव्यायोग (madhyamavyayoga) , the amount of restraint exercised by घटोंत्कचा  (Ghatothkacha) , son of राक्षसी हिडिम्बा (Rakshasi Hidimba) , is remarkable. The civil manner in which he deals with the Brahmin family is very interesting. He says "Maata kila manushyaNaam daivataanam ch daivatam"

He knows that all Brahmins are worthy of respect at all times and all places. He says , 

At the command of his mother, he sets aside all scruples. घटोंत्कचा shines as a मात्रुभार्त्रिपरायाना.

In the same play, we come across the three Brahmin sons vying with each other to sacrifice oneself for the sake of the family. 

Love and affection are a symbol of nobility. Love is the fountain-head of values like amicability, sacrifice, compassion, benevolence, forgiveness and charity.

Vaasavadatta and Payaavatee in "स्वप्नवासवदत्ता" (Swapnavasavadatta) are best examples of amicability and sisterly affection. Vasavadatta sacrifices all her pleasures just to see that her husband's lost glory is regained. Her पतिप्रेमा (patiprema) and sacrifice win her a great appreciation.

Bhasa's critics charge him of pessimism. Though he does not show tendencies in that direction at times, he loves life, world and he honours human efforts. Otherwise he would not say

Nothing is impossible for the zealous. But efforts should be made in a right way. If one fails even after putting for the best of his efforts, it is none of his fault.

So Bhasa does not speak of 'Utopia', but perhaps seems to be pointing towards that by asking us to have गुरुषु विनय (gurushu vinaya) , वयस्येषु प्रणय (vayasyeshu pranaya) , दीनेषु दया (deeneshu daya) and सर्वभूतानुकम्पा  (sarvabhootanukampa) which makes life worth living. The following सुभाषित (subhashita) beautifully summarises all that can be said about human values in Bhasa.

  (This is an article published in "संस्कृति" by Samskriti Sangha , Indian Institute of Science - 1995)

Copyrights  Dr. T S Sathyavathi , All Rights Reserved , 2010